TRV
Translation
King James Version
¶ Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships.
Complete Jewish Bible
Here is what ADONAI, your redeemer, the Holy One of Isra'el, says: "For your sake I have sent [an army] to Bavel and knocked down the fleeing Kasdim, all of them; their songs of triumph are now lamentations.
Berean Standard Bible
Thus says the LORD your Redeemer, the Holy One of Israel: “For your sake, I will send to Babylon and bring them all as fugitives, even the Chaldeans, in the ships in which they rejoice.
American Standard Version
Thus saith Jehovah, your Redeemer, the Holy One of Israel: For your sake I have sent to Babylon, and I will bring down all of them as fugitives, even the Chaldeans, in the ships of their rejoicing.
World English Bible Messianic
Thus says the LORD, your Redeemer, the Holy One of Israel: “For your sake, I have sent to Babylon, and I will bring all of them down as fugitives, even the Kasdim, in the ships of their rejoicing.
Geneva Bible (1599)
Thus sayeth the Lord your redeemer, the holy one of Israel, For your sake I haue sent to Babel, and brought it downe: they are all fugitiues, and the Chaldeans crie in the shippes.
Young's Literal Translation
Thus said Jehovah, your Redeemer, The Holy One of Israel: `For your sake I have sent to Babylon, And caused bars to descend--all of them, And the Chaldeans, whose song is in the ships.
Study This Verse
Commentary on Isaiah 43 verses 14–21
14 ¶ Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships.
15 I am the LORD, your Holy One, the creator of Israel, your King.
16 Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters;
17 Which bringeth forth the chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as tow.
18 Remember ye not the former things, neither consider the things of old.
19 Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert.
20 The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen.
21 This people have I formed for myself; they shall shew forth my praise.
To so low an ebb were the faith and hope of God's people in Babylon brought that there needed line upon line to assure them that they should be released out of their captivity; and therefore, that they might have strong consolation, the assurances of it are often repeated, and here very expressly and encouragingly.
I. God here takes to himself such titles of his honour as were very encouraging to them. He is the Lord their Redeemer, not only he will redeem them, but will take it upon him as his office and make it his business to do so. If he be their God, he will be all that to them which they need, and therefore, when they are in bondage, he will be their Redeemer. He is the Holy One of Israel (Isa 43:14), and again (Isa 43:15), their Holy One, and therefore will make good every word he has spoken to them. He is the Creator of Israel, that made them a people out of nothing (for that is creation), nay, worse than nothing; and he is their King, that owns them as his people and presides among them.
II. He assures them he will find out a way to break the power of their oppressors that held them captives and filled up the measure of their own iniquity by their resolution never to let them go, Isa 14:17. God will take care to send a victorious prince and army to Babylon, that shall bring down all their nobles, and lay their honour in the dust, and all their people too, even the Chaldeans, whose cry is in the ships (for seamen are apt to be noisy), or whose cry is to the ships, as their refuge when the city is taken, that they may escape by the benefit of their great river. Note, The destruction of Babylon must make way for the enlargement of God's people. And in the prediction of the fall of the New Testament Babylon we meet with the cries and lamentations of the sailors, Rev 18:17, Rev 18:18. And observe, It is for Israel's sake that Babylon is ruined, to make way for their deliverance.
III. He reminds them of the great things he did for their fathers when he brought them out of the land of Egypt; for so it may be read (Isa 43:16, Isa 43:17): "Thus saith the Lord, who did make a way in the sea, the Red Sea, and did bring forth Pharaoh's chariot and horse, that they might lie down together in the bottom of the sea, and never rise, but be extinct. He that did this can, if he please, make a way for you in the sea when you return out of Babylon, and will do so rather than leave you there." Note, For the encouragement of our faith and hope, it is good for us often to remember what God has done formerly for his people against his and their enemies. Think particularly what he did at the Red Sea, how he made it, 1. A road to his people, a straight way, a near way, nay, a refuge to them, into which they fled and were safe the waters being a wall unto them. 2. A grave to his enemies. The chariot and horse were drawn out by him who is Lord of all hosts, on purpose that they might fall together; howbeit, they meant not so, Mic 4:11, Mic 4:12.
IV. He promises to do yet greater things for them than he had done in the days of old; so that they should not have reason to ask, in a way of complaint, as Gideon did, Where are all the wonders that our fathers told us of? for they should see them repeated, nay, they should see them outdone (Isa 43:18): "Remember not the former things, from them to take occasion, as some do, to undervalue the present things, as if the former days were better than these; no, you may, if you will, comparatively forget them, and yet know enough by the events of your own day to convince you that the Lord is God alone; for, behold, the Lord will do a new thing, no way inferior, both for the wonder and the worth of the mercy, to the things of old." The best exposition of this is, Jer 16:14, Jer 16:15; Jer 23:7, Jer 23:8. It shall no more be said, The Lord liveth that brought up the children of Israel out of the land of Egypt; that is an old thing, the remembrance of which will be in a manner lost in the new thing, in the new proof that the Lord liveth, for he brought up the children of Israel out of the land of the north. Though former mercies must not be forgotten, fresh mercies must in a special manner be improved. Now it springs forth, as it were a surprise upon you; you are like those that dream. Shall you now know it? And will you not own God's hand in it?
V. He promises not only to deliver them out of Babylon, but to conduct them safely and comfortably to their own land (Isa 43:19, Isa 43:20): I will make a way in the wilderness and rivers in the desert; for, it seems, the way from Babylon to Canaan, as well as from Egypt, lay through a desert land, which, while the returning captives passed through, God would provide for them, that their camp should be both well victualled and under a good conduct. The same power that made a way in the sea (Isa 43:16) can make a way in the wilderness, and will force its passage through the greatest difficulties. And he that made dry land in the waters can produce waters in the dryest land, in such abundance as not only to give drink to his people, his chosen, but to the beasts of the field, also the dragons and the ostriches, who are therefore said to honour God for it; it is such a sensible refreshment, and yields them so much satisfaction, that, if they were capable of doing it, they would praise God for it, and shame man, who is made capable of praising his benefactor and does not. Now, 1. This looks back to what God did for Israel when he led them through the wilderness from Egypt to Canaan, and fetched water out of a rock to follow them; what God did for them formerly he would do again, for he is still the same. And, though we do not find that the miracle was repeated in their return out of Babylon, yet the mercy was, in the common course of Providence, for which it became them to be no less thankful to God. 2. It looks forward, not only to all the instances of God's care of the Jewish church in the latter ages of it, between their return from Babylon and the coming of Christ, but to the grace of the gospel, especially as it is manifested to the Gentile world, by which a way is opened in the wilderness and rivers in the desert; the world, which lay like a desert, in ignorance and unfruitfulness, was blessed with divine direction and divine comforts, and, in order to both, with a plentiful effusion of the Spirit. The sinners of the Gentiles, who had been as the beasts of the field, running wild, fierce as the dragons, stupid as the owls or ostriches, shall be brought to honour God for the extent of his grace to his chosen among them.
VI. He traces up all these promised blessings to their great original, the purposes and designs of his own glory (Isa 43:21): This people have I formed for myself, and therefore I do all this for them, that they may show forth my praise. Note, 1. The church is of God's forming, and so are all the living members of it. The new heaven, the new earth, the new man, are the work of God's hand, and are no more, no better, than he makes them; they are fashioned according to his will. 2. He forms it for himself. He that is the first cause is the highest end both of the first and of the new creation. The Lord has made all things for himself, his Israel especially, to be to him for a people, and for a name, and for a praise; and no otherwise can they be for him, or serviceable to him, than as his grace is glorified in them, Jer 13:11; Eph 1:6, Eph 1:12, Eph 1:14. 3. It is therefore our duty to show forth his praise, not only with our lips, but in our lives, by giving up ourselves to his service. As he formed us, so he feeds us, and keeps us, and leads us, and all for himself; for every instance therefore of his goodness we must praise him, else we answer not the end of the beings and blessings we have.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–21. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 14.) Thus saith the Lord, your redeemer, the Holy One of Israel: For your sake I have sent to Babylon, and have brought down all their bars, and the Chaldeans glorying in their ships. I am the Lord, your Holy One, the creator of Israel, your king. LXX: Thus saith the Lord God, the Holy One of Israel, your redeemer: For your sakes I will send to Babylon, and will bring down all their fugitives, and the Chaldeans, in the ships of their rejoicing. I am the Lord thy God, the Holy One of Israel, who have shown your king, Israel. According to the Hebrew, the prophetic speech is still directed to Israel, to whom their redeemer, the Lord and Holy One of Israel, spoke these words: 'Because of you who preach the Gospel with me, to whom I said above: Do not be afraid, for I am with you, you who are the witnesses of my will, and you announce my other Son to the unbelieving world, I have sent my Son into Babylon and the confusion of this age. And I have removed all its bars, which are called Barihim in Hebrew (or Barichim, as interpreted by Theodotion).' And, he said, the Chaldeans are implied, I have removed those who boasted in their ships: in these, namely, who floated like ships among idols. No one doubts about the Chaldeans that they sound like demons. I, the Lord, have foretold these things, who am your Creator and the king of Israel. Moreover, according to the Septuagint, the meaning is quite different: I, the Lord, who have delivered you from dangers, and the holy one of Israel: because of you, I will send the king of the Medes and Persians to Babylon, and I will make its inhabitants flee, and the Chaldeans who captured you will be bound and transferred across the Caspian Sea to other nations. I, the Lord, have determined these future events, which will reveal that the King of Israel will be the one who believes.
Theodoret of CyrusAD 458
COMMENTARY ON ISAIAH 13:43.14
[Isaiah] predicts the defeat of the Babylonians and the enslavement of the Chaldeans. They will suffer these misfortunes because of you, he says, since they were unwilling to recognize that their victory depended on my good will and that you were made prisoners because I rejected you.
Ishodad of MervAD 850
COMMENTARY ON ISAIAH 43:14
“I have brought down all the runaways and the Chaldeans,” that is, “For your sake I will send you to Babylon” and will make the Medes rise, in order to deliver you from captivity. And when the Babylonians fly from you in every manner, through the land and the sea, they will be captured in “their ships” and be imprisoned. He calls “runaways” the Medes because of their previous weakness.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 43:14 delivers a profound divine declaration from the LORD, who identifies Himself as Israel's Redeemer and Holy One. This verse functions as a powerful oracle of deliverance, assuring the exiled Israelites in Babylon of their imminent liberation. God unequivocally states His intention to intervene decisively on their behalf, orchestrating judgment upon Babylon and bringing about the downfall of its powerful elite and the Chaldeans, whose commercial supremacy, symbolized by their ships, will be utterly dismantled. It stands as a testament to God's unwavering covenant faithfulness, His sovereign control over nations, and His commitment to execute justice and redemption for His chosen people.
CONTEXT
Literary Context: Isaiah 43:14 is strategically placed within the "Book of Comfort" (Isaiah 40-55), a prophetic section primarily directed toward the Jewish exiles enduring captivity in Babylon. Chapter 43 itself commences with magnificent affirmations of God's unique identity as Israel's Creator and Redeemer, assuring His people of their preciousness in His sight and His commitment to ransom them from their bondage, as powerfully articulated in Isaiah 43:1-7. Following a divine challenge issued to the nations to acknowledge the singular true God and His foreknowledge of events (see Isaiah 43:8-13), verse 14 marks a crucial pivot. It transitions from general declarations of God's power to a specific, concrete prophecy regarding Babylon's impending downfall, thereby providing tangible evidence of God's ability and faithfulness to fulfill His promises. This verse immediately precedes further assurances of God's forthcoming new acts of salvation and the ultimate restoration of Israel, as detailed in Isaiah 43:15-21.
Historical & Cultural Context: The historical setting for Isaiah 43 is the traumatic period of the Babylonian Exile, which commenced in 586 BC with the catastrophic destruction of Jerusalem and the Temple, accompanied by the forced deportation of the Judean populace to Babylon. At this time, Babylon, under the formidable Neo-Babylonian Empire, reigned as the preeminent global power. It was celebrated for its immense wealth, unparalleled military might, and sophisticated urban infrastructure, which included an extensive network of trade routes along the Euphrates River and beyond. The Chaldeans constituted the ruling ethnic group within this dominant empire. For the Jewish exiles, Babylon represented the epitome of oppression, hopelessness, and seemingly insurmountable power. This prophecy, therefore, directly addresses their desperate plight, promising a dramatic reversal of the established world order through divine intervention. The vivid imagery of "ships" in the verse serves to highlight Babylon's formidable mercantile strength, as riverine and maritime trade were absolutely vital to its economic prosperity and widespread influence, making its destruction a comprehensive blow to its very foundation.
Key Themes: Isaiah 43:14 profoundly contributes to several overarching theological and narrative themes found throughout the book of Isaiah and broader prophetic literature. It powerfully underscores Divine Sovereignty and Power, unequivocally demonstrating that the LORD, and not the seemingly invincible Babylonian empire, is the ultimate orchestrator of history and the arbiter of nations' destinies. God's self-identification as "your redeemer" emphasizes the central theme of God as Redeemer and Deliverer, highlighting His unwavering covenant faithfulness and His active, personal role in rescuing His people from bondage, much akin to His miraculous deliverance of Israel from Egypt (compare with Isaiah 43:16-17). The specific prophecy of Babylon's fall also speaks directly to the theme of Divine Justice Against Oppression, as God explicitly acts "for your sake" to humble the arrogant empire that held His beloved people captive. Finally, the authoritative opening declaration, "Thus saith the LORD," reinforces the Certainty and Authority of God's Word, assuring the exiles that this promised deliverance is not a mere wish or distant hope, but a divine decree that will undoubtedly come to pass, echoing the absolute authority of God's pronouncements found throughout the prophetic book, such as in Isaiah 40:5.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 43:14 masterfully employs several literary devices to convey its powerful and prophetic message. The verse commences with a Divine Oracle, immediately signaled by the authoritative and formulaic phrase "Thus saith the LORD," which establishes the absolute truth, certainty, and divine origin of the prophecy, emphasizing God's direct communication and unwavering intent. The identification of God as "your redeemer" and "the Holy One of Israel" utilizes Appellation or Divine Titles to underscore His intrinsic character and His intimate, covenantal relationship with His people, reinforcing His unique ability and unwavering commitment to act on their behalf. The phrase "brought down all their nobles" employs Metonymy, where "nobles" stands metonymically for the entire ruling power, military might, and political structure of Babylon, signifying a complete overthrow of their authority. Finally, the vivid imagery of "the Chaldeans, whose cry [is] in the ships" employs potent Symbolism and Imagery. The "ships" symbolize Babylon's immense commercial wealth, its global reach, and its reliance on extensive trade, particularly via the Euphrates River. The "cry" in the ships powerfully symbolizes the lament, distress, economic ruin, and utter despair that will accompany Babylon's catastrophic fall, depicting a scene of chaos and desolation as their prosperity, means of escape, and very foundation vanish.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 43:14 stands as a profound testament to God's unwavering commitment to His covenant people and His absolute sovereignty over all earthly powers. It reinforces the foundational biblical truth that God is actively and intimately involved in human history, orchestrating the rise and fall of empires not arbitrarily, but for the fulfillment of His divine purposes and the ultimate deliverance of His elect. This verse highlights the profound theme of divine justice, where the oppressor is brought low, and the oppressed are set free, demonstrating unequivocally that God hears the cries of His people and acts decisively on their behalf. It offers immense reassurance to believers that even in the darkest moments of captivity, despair, or seemingly insurmountable opposition, their Redeemer is actively at work, capable of overturning the most formidable human systems to bring about His promised salvation and restoration.
REFLECTION AND APPLICATION
Isaiah 43:14 offers immense comfort and a powerful call to radical trust in God's sovereign power, even when circumstances seem overwhelmingly against us. For the ancient Israelites, this prophecy was a beacon of hope in the midst of a seemingly hopeless exile, reminding them that their God was not confined by their chains or intimidated by the might of Babylon. For us today, it serves as a powerful and timeless reminder that no earthly power, no oppressive system, and no personal struggle is beyond the reach of our Almighty Redeemer. When we feel captive to the bondage of sin, overwhelmed by fear, ensnared by addiction, or burdened by overwhelming life circumstances, this verse assures us that the very same God who brought down Babylon is actively working "for our sake." We are called to rest confidently in His unfailing promises, knowing that He is personally and actively engaged in our deliverance, not just from external foes but from all that seeks to enslave or diminish us. Our ultimate hope is not found in our own strength, the collapse of our perceived oppressors, or favorable circumstances, but solely in the steadfast, redeeming love of the Holy One of Israel.
Questions for Reflection
FAQ
What is the significance of God being called "the Holy One of Israel" and "your redeemer" in this verse?
Answer: These titles are profoundly significant, revealing both God's intrinsic character and the intimate nature of His relationship with His people. "The Holy One of Israel" (H6918, qâdôwsh) emphasizes God's transcendent purity, moral perfection, and unique divine nature, setting Him apart from all other gods, idols, and earthly powers. It underscores His absolute authority, unblemished righteousness, and singular majesty. "Your redeemer" (H1350, gâʼal) highlights God's intimate, covenantal relationship with Israel. In ancient Israel, a go'el was a kinsman-redeemer, a close relative with the legal right and moral responsibility to act on behalf of a distressed family member—to buy back property that had been lost, to avenge a wrong, or crucially, to free a relative from slavery. By taking on this title, God declares Himself to be Israel's ultimate Kinsman, personally committed to their deliverance from exile and their restoration, demonstrating His faithful love and active intervention on their behalf, as powerfully illustrated in the narrative of Boaz in Ruth 4:1-10.
CHRIST-CENTERED FULFILLMENT
Isaiah 43:14, with its powerful declaration of God as Israel's Redeemer who orchestrates the downfall of oppressive empires, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While God's intervention against Babylon was a historical act of physical deliverance for Israel, it profoundly foreshadows the far greater spiritual redemption accomplished by Christ for all humanity. Jesus is the ultimate Kinsman-Redeemer, born into humanity to fully identify with us and pay the ultimate price for our freedom. He did not merely bring down an earthly empire, but He decisively defeated the spiritual powers of sin, death, and the devil, which held all humanity captive (as declared in Colossians 2:15). Just as God acted "for your sake" to deliver Israel from physical bondage, Christ's entire mission was "for our sake," offering Himself as the Lamb of God who takes away the sin of the world. His sacrifice on the cross was the supreme act of redemption, purchasing us from the bondage of sin and reconciling us to the "Holy One" (as explained in Hebrews 9:12). The "cry in the ships" symbolizing Babylon's economic ruin and despair finds its spiritual parallel in the ultimate collapse of all worldly systems and powers that oppose God, culminating in the final judgment where Christ, the true King, establishes His eternal and righteous kingdom (as vividly depicted in Revelation 18). Thus, Isaiah 43:14 points forward to Christ as the divine agent who secures not merely national liberation, but eternal salvation and spiritual freedom for all who believe, demonstrating God's unwavering commitment to redeem His people through His beloved Son.